川西鱼通山歌的文化内涵及其文化张力
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摘要
大渡河流域"藏彝走廊"上的川西贵琼藏族是一个能歌的民族,凡事以歌代言。族群内部口耳相传的山歌,是文化孤岛上的一朵奇葩。这些山歌题材广泛,"感于哀乐,缘事而发"。贵琼藏族人民想唱就唱,随口而唱,随口用韵,随时转韵,是乃天籁之音。鱼通山歌尤以贵琼人以本族群的鱼通古语演唱山歌更为珍贵,这对这一濒临灭绝的贵琼语来说记录好、保护好它,对探讨大渡河流域多民族的生活方式极具重要的研究价值。同时,这些"口碑文献""活态文化"体现出的民族的记忆、性格、精神和情感因素与社会主义核心价值观内契,极具文化张力。这对在经济全球化,改革不断深入,外来思潮不断涌入的时代背景下贵琼人的思想价值、道德情感以及精神情操无疑具有重要的导向作用。
The Guiqiong Tibetans in Western Sichuan on the Tibetan-Yi Corridor in the Dadu River Basin are a versatile nation,they speaking things in a song way.The folk songs passed within the ethnic group are a wonderful flower on the cultural isolated island.They have a comperhensive and improvise subjects,They sing what they think,whenever they want,use the rhyme and change the rhyme at any time,their voice are beautiful.Yutong folk songs,particularly the ancient Yutong native language songs from those natives are especially precious.It is significant to record and preserve the endangered Guiqiong Language and to explore the multienthic lifestyle of the Dadu River Basin.Additionally,these language literature and living culture reflect the memory,character,spiritual and emotional factors of the nation are corresponding to the core values of sociallist values,and full of cultural tension.Under the background of economic globalization,deepening reforms,and influx of foreign thoughts,there is undoubtedly leading role for the ideological values,moral feelings and spiritual entiments of Guiqiong people.
The Guiqiong Tibetans in Western Sichuan on the Tibetan-Yi Corridor in the Dadu River Basin are a versatile nation,they speaking things in a song way.The folk songs passed within the ethnic group are a wonderful flower on the cultural isolated island.They have a comperhensive and improvise subjects,They sing what they think,whenever they want,use the rhyme and change the rhyme at any time,their voice are beautiful.Yutong folk songs,particularly the ancient Yutong native language songs from those natives are especially precious.It is significant to record and preserve the endangered Guiqiong Language and to explore the multienthic lifestyle of the Dadu River Basin.Additionally,these language literature and living culture reflect the memory,character,spiritual and emotional factors of the nation are corresponding to the core values of sociallist values,and full of cultural tension.Under the background of economic globalization,deepening reforms,and influx of foreign thoughts,there is undoubtedly leading role for the ideological values,moral feelings and spiritual entiments of Guiqiong people.
引文
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[9]江影.康定鱼通民歌的旋法特征与调式属性分析及其根源追溯[J].康定民族师范高等专科学校学报,2007:8;19.
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[12]庞付玲.广西山歌文化与社会主义核心价值观的培育[J].辽宁教育行政学院学报,2018,(2):20.
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[14]余倩.红色歌曲在社会主义核心价值观培育中的运用[D].江西师范大学硕士学位论文,2016:31.
[15]Pinker.S.Learnability and Cognition:The Acquisition of Argument Structure[M].Cambridge,MA:MITPress,1989.
[16]万光治.民歌—来自田野里的活态文献[J].文史杂志,2018,(5):14-18.
[17]曾义.康巴民族口碑文献的挖掘与保护的思考[J].康巴研究,2014,(3):372.
(1)活态文化分为口承类、形态类和工艺类。其中口承类包括经词、祭词和各种体裁的民间文学,如神话、传说、故事、歌谣、口传史诗和叙事抒情长歌、民间谚语、谜语、歇后语,民间音乐、说唱戏曲等。参见王光荣.论少数民族活态文化的抢救[J].广西师范学院学报,2014年,第1期。
[2]范西姆.壮族民歌100首[M].南宁:广西民族出版社,2009:2.
[3]黄允箴,王璨,郭树荟.中国传统音乐导学[M].上海:上海音乐学院出版社,2006:67.
[4]王文宝,盛广智,李英健.中国俗文学辞典[M].长春:吉林教育出版社,1990:1.
[5]周振鹤,游汝杰.方言与中国文化[M].上海人民出版社,1986:186.
[6]黄遵宪.日本杂事诗[M].朝华出版社,2017:132.
[7]龚伯勋.西炉古韵[M].四川人民出版社,2008:1;2.
[8]宋伶俐.贵琼语研究[M].民族出版社,2011:304;303.
[9]江影.康定鱼通民歌的旋法特征与调式属性分析及其根源追溯[J].康定民族师范高等专科学校学报,2007:8;19.
[10]郭春雪等.康定市鱼通区民族民间音乐采风调查报告[J].康巴研究,2016(3):263.
[11]田广林.中国传统文化概论[M].高等教育出版社,2017:78.
[12]庞付玲.广西山歌文化与社会主义核心价值观的培育[J].辽宁教育行政学院学报,2018,(2):20.
[13]胡惠林,陈昕主编.中国文化产业评论(第16卷)[M].上海:上海人民出版社,2012;66.
[14]余倩.红色歌曲在社会主义核心价值观培育中的运用[D].江西师范大学硕士学位论文,2016:31.
[15]Pinker.S.Learnability and Cognition:The Acquisition of Argument Structure[M].Cambridge,MA:MITPress,1989.
[16]万光治.民歌—来自田野里的活态文献[J].文史杂志,2018,(5):14-18.
[17]曾义.康巴民族口碑文献的挖掘与保护的思考[J].康巴研究,2014,(3):372.
(1)活态文化分为口承类、形态类和工艺类。其中口承类包括经词、祭词和各种体裁的民间文学,如神话、传说、故事、歌谣、口传史诗和叙事抒情长歌、民间谚语、谜语、歇后语,民间音乐、说唱戏曲等。参见王光荣.论少数民族活态文化的抢救[J].广西师范学院学报,2014年,第1期。